Matthew 25:9

Mat 25:9. But the wise answered, saying, Not so — The words, not so, are not in the Greek, which is only, μηποτε ουκ αρκεση ημιν και υμιν, lest it should not be sufficient for us and you. They begin the sentence abruptly, showing thereby their surprise at the state of those poor wretches who had so long deceived them, as well as their own souls. Lest there be not enough — It is sure there is not: for no man has more holiness than is sufficient for himself. Go ye rather to them that sell — Without money, and without price: That is, to God in Christ. And buy — If ye can. O no! The time is past, and returns no more. But this clause, Buy for yourselves, seems, as Dr. Doddridge observes, “merely an ornamental circumstance; and it is strange that any popish writers should consider it as favouring their doctrine of a stock of merits in the church, founded on works of supererogation; since, if it referred to them at all, (which there is no reason to imagine,) it would rather expose than encourage any dependance upon them.” Observe, reader, now only is the accepted time, and the day of salvation, when we may come to God through Christ, in the use of the means of grace, and buy for ourselves the divine oil, which will never fail us: nay, we are counselled and exhorted to do so: and if we despise and reject these counsels and exhortations, while they may be useful, our cries and wishes will be as surely rejected another day, and our vain attempts to purchase when the bridegroom is coming will issue in an eternal exclusion from his kingdom.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Mat 25:9. Λέγουσαι, κ.τ.λ., saying, etc.) In this, as in everything else, they showed themselves prudent.—μήτοτε, κ.τ.λ., lest, etc.) A broken[1085] sentence, suitable to the hurry of that event.—οὐκ ἀρκέσῃ, there be not sufficient) sc. for both you and us: i.e. we cannot share with you: a metonomy of the consequent [for the antecedent]. Every one must live by his own faith.—ἡμῖν, for us) The prudent now have hardly[1086] enough for their own use. You ought previously to have followed the example of the prudent.—πορεύεσθε, κ.τ.λ., go ye, etc.) Let us do in time what will then prove to have been wise.—πρὸς τοὺς πωλοῦντας, to them that sell) although they are not traders [i.e. do not make salvation a matter of traffic].—ἀγοράσατε, buy) See Rev 3:18.

[1085] “Not so,” is not expressed in the original, which abruptly begins with “μήποτε,” “lest haply.”—ED.

[1086] “Ægre.” There is here an allusion to 1Pe 4:18, where Bengel renders μόλις (E. V. scarcely, Vulg. vix) by ægre. See Gnomon in loc.—(I. B.)

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_25:9. Μήποτε … ὑμῖν] Since οὐ μή is the correct reading (see critical remarks), and seeing that the ἀρκέσῃ following cannot be regarded as dependent on μήποτε, but only on οὐ μή, the punctuation should be as follows: μήποτε· οὐ μὴ ἀρκέσῃ, κ.τ.λ.: never (shall we give you of our oil): there will certainly not be enough for us and you! For the absolute negative μὴ, comp. Mat_26:5; Exo_10:11; Matthiae, p. 1454; Kühner, II. 2, p. 1047. Correctly Bornemann, as above, p. 110; Bleek, Lange, Luthardt. Comp. Winer, p. 556 [E. T. 632]; Ellendt, Lex. Soph. II. p. 107.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 25:9 . μήποτε , lest, implying, and giving a reason for, an unexpressed declinature. Kypke renders, perhaps, fortasse , citing examples from classics, also Loesner, giving examples from Philo. Elsner suggests that ὁρᾶτε or βλέπετε is understood before μήποτε . Schott, putting a comma after ὑμῖν , and omitting δὲ after πορεύεσθε , translates thus: lest perchance there be not enough for us and you, go rather to them that sell, etc. (“ne forte oleum neque nobis neque vobis sufficiat, abite potius,” etc.). πορεύεσθε , etc.: this seems a cold, ungenerous suggestion on the part of the wise, and apparently untrue to what was likely to occur among girls at such a time. Could the oil really be got at such a time of night? and, supposing it could, would going not throw them out of the festivities? Augustine says: “non consulentium sed irridentium est ista responsio” (Serm. xc., iii., 8). More humanely, in the modern spirit, Koetsveld suggests that the marriage procession to music and song was very slow, and that there was a fair chance of overtaking it after the purchase ( De Gelijk. , p. 220). Let us hope so; but I fear we must fall back on the fact that “sudden emergencies bring into play a certain element of selfishness,” and take the advice of the wise as simply a refusal to be burdened with their neighbours’ affairs

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 9. Lest there be not enough for us and you] These had all been companions in the Christian course, and there was a time when they might have been helpful to each other; but that time is now past for ever-none has a particle of grace to spare, not even to help the soul of the dearest relative! The grace which every man receives is just enough to save his own soul; he has no merits to bequeath to the Church; no work of supererogation which can be placed to the account of another.

Go ye rather to them that sell, and buy] By leaving out the particle δε, but, (on the indisputable authority of ABDGHKS, and HV, of Matthai, with sixteen others, the Armenian, Vulgate, and all the Itala but one,) and transposing a very little the members of the sentence, the sense is more advantageously represented, and the reading smoother: Rather go to them that sell, and buy for yourselves, lest there be not enough for us and you. Beza, Mill, Bengel, and Griesbach, approve of the omission of the particle δε

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(9) Not so.—The words, as the italics show, are not in the Greek. They are, perhaps, necessary to complete the sense in English; but there is a tone of regretful tenderness in the way in which, in the original, the wise virgins give the reason that makes compliance with the request impossible, without directly uttering a refusal.

Go ye rather to them that sell.—This feature in the parable is too remarkable to be passed over lightly, especially as the “exchangers” in the parable that follows are clearly more or less analogous. We have to ask, then, who they are that, in the interpretation of the parable, according to the data already ascertained, answer to “them that sell.” And the answer is, that they are the pastors and teachers of the Church—the stewards of the mysteries of God. Through them, whether as preachers of the divine Word of Wisdom, or as administering the sacraments which are signs and means of grace, men may, by God’s appointment, obtain the gift and grace they need. The “buying” and “selling” belong, of course, in their literal sense, to the parable only. No gift of God can be purchased with money (Act_8:20). But the words are not, therefore, any more than in Mat_13:44-46 (where see Notes), destitute of meaning. Men may “buy” the truth which they are not to sell (Pro_23:23). They are invited to buy the “wine and milk,” which symbolise God’s spiritual gifts, “without money and without price” (Isa_55:1). The price that God requires is the consecration of their heart (Pro_23:26).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. lest there be not enough for us and you] The bridal procession was still to be made in which there would be need of burning lamps. The wise cannot impart their oil:—an incident necessary to the leading idea of the parable;—nothing can make up for unreadiness at the last moment. This point has been adduced as an argument against works of supererogation.

Not so; lest there be not] Accepting a variation in the text adopted by Lachmann and Tregelles and Meyer, translate “Not so;” (which now comes into the text,) “there will surely not be enough,” &c.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But the wise answered, saying, not so,.... A flat denial; and which sprung not from want or compassion; for the saints are taught not only to compassionate one another, and to pity fallen professors, but even to regard their very enemies in distress: nor from a narrow, niggardly spirit, since such are directed and exhorted to communicate freely, both in things temporal and spiritual, they are capable of, to them that are in need, and even to lay down their lives for the brethren; nor from an uncivil, morose, and churlish disposition; or from a careless and indolent one, as being unconcerned what became of these persons; but from an indignation at the honour put upon them, and the slight put upon God and Christ, and the Spirit of grace: saints know that all grace comes from Father, Son, and Spirit; and frankly own, that what they have is from thence; and they give God all the glory of it, and cannot bear any such application to them for it, as this; but show the same spirit, as Paul and Barnabas did, when the Lystrians were going to sacrifice to them. Moreover, this denial arose from a consciousness of insufficiency to help them in this respect: it is the saints' mercy that they cannot lose the grace they have, nor can any take it away from them, and it is not in their power to give it away; nor can any be sanctified, or justified, or saved, by another man's grace: the reason alleged by them is,

lest there be not enough for us and you; saints have a large abundance of grace communicated to them; some have more, others less; at least it so appears, as to exercise; but they that have the most, have none to spare, and see their need of more; and ask for more, being sensible that present grace in them, is not sufficient for time to come, but grace in Christ only; wherefore their answer, and the reason of it, were like themselves, wise; and this destroys the notion of supererogation;

but go ye rather to them that sell, and buy for yourselves. This advice is thought by some, to be ironical and sarcastic; but it seems rather to be serious, and in good earnest; directing them to go to proper persons for grace; not to men, even ministers of the Gospel, nor to angels; but to God the Father, the Father of mercies, and God of all comfort, who sits on a throne of grace, and gives it liberally to them that come to him for it through Christ, and ask it of him; and to Christ the mediator, who is full of grace and truth, and counsels persons to buy of him gold tried in the fire, grace more precious than the purest gold; and to the Spirit of grace, who gives it to all severally as he will: who are said to "sell", and "men" to buy; not in a proper sense, by giving any valuable consideration for the grace of God, which is impossible to be done; but in an improper sense, without money and without price; or in other words, by giving and receiving freely.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

9 But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.

Ver. 9. Lest there be not enough, &c.] The best have nought to spare, whatever Papists fancy of the church treasury. The righteous is scarcely saved; at death he finds all he could do little enough; though he began early, and bestirred himself to his utmost, hard and scarce gets he to heaven, though he hath instantly served God day and night, Act 26:7, with a kind of extension and vehemency (εν εκτενεια).

But go ye rather to them that sell] Salsa est derisio non cohortatio, like that, Isa 47:13. As if God should say to Papists, Go to your indulgencers, pardon mongers, annealers; {a} or to carnal gospellers, Go to your parasitical preachers, that have soothed you up in your sins (and ye loved to have it so), or at the best, have shot off a few pop guns only against gross sins, and licked you whole again presently with, I hope better things of you.

{a} To burn in colours upon glass, earthenware, or metal, to enamel by encaustic process. ŒD

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Go ye rather to them that sell. The wise virgins do not there advise the foolish to go and buy, but upbraid them for the poor store of good works they have laid up. They had before only sought the praises of men in their good actions, and therefore are answered by the wise: "go now to those to whom you have given all your actions; go and see what their praises will avail, what peace of conscience they can give you: and, if they have praised you, and made you esteemed in the eyes of men, see if they can do the same before God." (St. Augustine)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

9. Lest there be not enough for us — Here is a striking denial of the Romish doctrine of supererogation, by which the merits of particular saints may by surplus save other persons. The righteous are scarcely saved. After we have done all, we are unprofitable servants. We are saved not by works of righteousness which we have done, but by the merits of the Lord our righteousness. Go ye rather to them that sell — This is added to show how utterly too late it is. The wise give the only counsel that thought can devise, but it is a plain impossibility. The judgment is too near, and the remedy is beyond all reach.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Not so; lest there be not enough (mhpote ou mh arkesh , haply it will not suffice). Edersheim renders, "Not at all it will never suffice for us and you," in order to give the force of the double negation. In Aristotle, mhpote is often equivalent to "perhaps," e.g. "Eth. Nic.," 10:1. 3. "Even so they failed," says St. Chrysostom, "and neither the humanity of those of whom they begged, nor the easiness of their request, nor their necessity and want, made them obtain their petition. And what do we learn from hence? That no man can protect us there if we are betrayed by our works; not because he will not, but because he cannot. For these, too, take refuge in the impossibility. This the blessed Abraham also indicated, saying, "Between us and you there is a great gulf," so that not even when willing is it permitted them to pass it." But (probably spurious) go ye rather to them that sell. The answer is not harsh, and the advice is not ironical or unkind. The wise cannot of themselves supply the lack. They have no superabundant store of grace to communicate to others; at best even they are unprofitable servants; the righteous shall scarcely be saved; so they direct their companions to the only source where effectual grace may be obtained. They that sell are the ministers and stewards of Christ"s mysteries, who dispense the means of grace. These are said to be bought, as the treasure hid in the field or the pearl of great price is bought. (Mat_13:44-46) Divine grace can always be procured by those who will pay the price thereof; and the price is faith and prayer and earnestness, nothing more, nothing less. (Isa_55:1 Rev_3:18) But the time is short; delay is fatal; hence the counsel so urgently given, "Go ye," etc. Buy for yourselves. This is important. Every one must bear his own burden. The grace must be their own; what is required of those who would meet the Bridegroom without shame and fear is personal preparation, personal faith and holiness. We shall be judged individually; our Christian virtues must be entirely our own, wrought in us by the grace of God, with which we have humbly and thankfully cooperated. It is curious that some ancient and modern commentators see in this part of the parable, only an ornamental detail without special signification.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But the wise answered, Lest there be not enough for us and you! - Beginning the sentence with a beautiful abruptness; such as showed their surprise at the state of those poor wretches, who had so long received them, as well as their own souls. Lest there be not enough - It is sure there is not; for no man has more than holiness enough for himself. Go ye rather to them that sell - Without money and without price: that is, to God, to Christ. And buy - If ye can. O no! The time is past and returns no more!

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Observe here, 1. The wise virgin’s denial, Not so; they will part with no oil.

Learn hence, That it must be the care of every one to get grace of his own, otherwise the grace of others will do him no good. It is not what others have done, that will save us, without our own endeavours.

Observe, 2. The reason of their denial, Lest there be not enough for us and you.

Thence note, That such Christians as have most grace, or the largest stock of grace, have none to spare; none to spare in regard of their occasions for grace on earth, and in regard of their expectations of glory in heaven.

Observe, 3. The advice and counsel given; Go to them that sell, and buy for yourselves. Some take this for an exhortation, others for a mocking derision. Go to them that sell: That is, say some, to the shop of the ordinances where it may be had.

Thence note, That such as would have grace, must have timely recourse to the ordinances and means of grace: Go to them, and buy. Others understand the words ironically, and as spoken by way of derision, Go to them that sell, if you know where to find them, and either buy or borrow for yourselves.

Learn thence, That it is the greatest folly in the world to have oil to buy, when we should have oil to burn; to have our grace to seek, when we should have it to exert and exercise. It is no time to get grace when the Bridegroom is come, and the day of grace is past and over.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

9. Lest there be not enough for us and you. The wise virgins had sufficient for themselves, but none to spare, hence could be of no help. No one has a fund of surplus piety that he can turn over to someone else. Go ye, … buy for yourselves. The advice is the best possible. Every one had to procure for himself the needful grace and piety.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

9. οὐκ ἀρκέσῃ is upheld with אALZ of the uncials against οὐ μὴ ἀρκέσῃ with BCD and several late uncials. See Winer, p. 632, and Dr Moulton’s note 3. This is the first appeal to Codex A.

9. Μήποτε οὐκ ἀρκέσῃ ἡμῖν καὶ ὑμῖν. The bridal procession was still to be made in which there would be need of burning lamps. The wise cannot impart their oil:—an incident necessary to the leading idea of the parable;—nothing can make up for unreadiness at the last moment. This point has been adduced as an argument against works of supererogation.

μήποτε οὐκ ἀρκέσῃ. ‘Lest haply it suffice not.’ There is an ellipse of a refusal or of a word signifying fear. The reading οὐ μὴ ἀρκ. need not alter the construction, οὐ μὴ being merely a strengthened negative; but by some μήποτε is taken by itself, ‘no, in no wise.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

9.] σβ., are going out,—not as E. V., and even recently Bp. Wordsw. to support his interpretation of ver. 5,—‘are gone out:’ and there is deep truth in this: the lamps of the foolish virgins are not extinguished altogether.

μήπ. οὐ μὴ ἀρ.] see Psa 49:7: Rom 14:12. No man can have more of this provision than will supply his own wants.

πορεύεσθε] This is not said in mockery, as some (Luther, Calv.) suppose: but in earnest.

οἱ πωλοῦντες are the ordinary dispensers of the means of grace—ultimately of course God Himself, who alone can give his Spirit. The counsel was good, and well followed—but the time was past. (Observe that those who sell are a particular class of persons—no mean argument for a set and appointed ministry—and moreover for a paid ministry. If they sell, they receive for the thing sold: cf. our Lord’s saying, Luk 10:7. This selling bears no analogy with the crime of Simon Magus in Acts 8: cf. our Lord’s other saying, Mat 10:8.)

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

9. But the wise answered, saying, There might not be sufficient for us and for you: go rather to the dealers, and buy for yourselves.]

(L)

9. μήποτε οὐ μὴ ἀρκέσῃ] So B C D al. א A L Z have οὐκ for οὐ μή; cf. Blass, pp. 213, 255, 256; Moulton, 192.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Not so, lest, etc. [μηποτε ου μη αρκεση] . The Greek does not give the blunt negative of the A. V. It is a more courteous form of refusal, making the reason for refusing to supply the place of the negative. Give us of your oil, say the foolish. The wise reply, Lest perchance there be not by any means [ου μη, τηε δουβλε νεγατιςε] enough. The Rev. gives it very happily. Per adventure there will not be enough, etc.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.